Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XLIII, 1. It is here written Shatréver. Cc2 388 DiINKARD, BOOK IX. O Zaratist! and who assists the furtherance of this world of mine in righteousness.’ 21. As to those of that other one} Atharmazd spoke thus: ‘As regards that which is great evidence, when wicked they consider z¢ as unattested for him who is wicked himself; azd the thoughts? of him, whose deeds are those of that other one, are due to Akémané*. 22. Owing also to this, when both Khavdad and Amfrdad* are given to thee, z¢ zs in that way—when thou art of the propitious spirit and the best thought—that what thou understandest thou shouldst be accomplishing, and what thou dost not understand thou askest again.’ 23. Of him whose wisdom exists (aft6)—of Adhavmazad—he whose wisdom arises (yehevinéa)— Zarathst—enquired concerning him who is unreal (an-aitd) azd who does not subsist (yehevdnéda) hereafter, who has thus never become a material existence for those om the side of virtue, and does not subsist for them henceforth. 24. As to that reverse description (padtrak6nisAnisnih) Adhaymazd spoke thus: ‘Among men of every kind say unto the righteous who are smiting the wicked, ¢4at we improve the measure of any milk they propitiate, even by the holy-water which is the sustenance (barisnd) of milk, 2” order to cause much happiness of life.’ 25. As to that utterance Afhavmazd spoke thus: ‘Happy is he from whom there is no complaint, and a life which is like this the text Gerezéi... 1 The followers of Aharman. ® Assuming that m4nisn6, ‘ dwelling,’ stands for minisnd. * See Bk. VIII, Chap. IX, 3 n. * See Chap. XIX, 1. CHAPTER LXIX, 21-27. , 389 4khs6...1 implores. 26. To thee, O Zaratdst! my protection is given z# the reply of the Kem-n4? which, before the companionship of Kat-Vistasp*— that righteous friend of mine*—was a published thing of those which are used, and of those such as it is requisite to use. 27. The talk of a man which is immoderate is false, everything immoderate is so for this reason, everything is not that which the good man possesses, because, when privileged, the wicked oze is he who is righteous, and he who is privileged becomes unprivileged; he who is righteous is thus he who is wicked, and becomes him who is privileged and unprivileged, so that he is fully incriminated, and they shall carry off his possessions.’ * Yas. XLVI, 2 c-e; its Pahlavi version (Pahl. Yas. XLV, 2 c-e) may be translated as follows :—‘I complain to thee, behold it and this one, O Aharmazd! (that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text.
2(that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text. * Yas. XLVI, 7; its Pahlavi version (Pahl. Yas. XLV, 7 a-e) may be translated as follows:—‘ Who is given to me (and mine, my disciples) as protector by thee, O AQharmasd! when that wicked (Aharman) retains malice for me in possession (that is, maintains malice with me? Who shall provide me protection), other than thy fire and Vohfiman? (Because I know that they would provide me protection for your sake) when I nourish righteousness through deeds /or them, O AQharmasd! (that is, should I perform duty and good works, who shall provide me protection ?) Thou shouldst proclaim to me that high-priest of the religion; (this thou shouldst state thus: “ Maintain the religion as highpriest”’).’ * See Pahl Yas. XLV, 13 e, and Bk. VIII, Chaps. XI, 1, XIII, 15. * Compare Ibid. 14a which is given in Pt4, Mf4, as follows :— Zaratistd mQn lak aharibd déstd. 390 DINKARD, BOOK IX. 28. Regarding the benefiters the reply spoken is thus: ‘They are owing to the reward of the smiter and developer ; those are beneficial whose smiting and developing are those of the developer Adhaymazd, who understands smiting and development.’ 29. When through smiting by Athaymazd, on account of the wicked, a question (frashn6) about z¢ arose, the reply spoken, as to the smiting of the present world by means of him who is ruler, was: ‘The reward which the judgment that is perfect teaches is thus, that he who is the smiter and developer, Sésha4ns!, shall make the decision.’ 30. Zaratist spoke zm reply thus: ‘He gives a reward.’ 31. And that wise smiter, Séshans, spoke 2% reply thus: ‘ He shall inflict punishment.’ 32. Even he who is an ox of many cattle has openly and publicly wailed this complaint? on account of the righteous ome: ‘ How long zs z¢ till the tame when a developer arises, even he who is an irresolute ruler (ak4mak6 khddat)? How long is the time till he arises, until the wicked oe who is a smiter and privileged corrupter is he who zs unprivileged?’ 33. Because, for the sake of producing resolution (k4mak-dahth), he complains that, until the developer shall arise, even he who is irresolute is ruler, that is, until he who is the developer shall become privileged. 34. As to that complaint of his Athaymazd spoke thus : ‘ Not so as dy this complaint is the obtainment of spiritual lordship (ah dtkih), for this reason, when they do not consider the ruler as a ruler, and there 7s no giving of priestly authority (radéth) by any 1 See § ro. * Compare Pahl. Yas. XXIX, 1, 9. CHAPTER LXIX, 28—40. 391 righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’
3* Compare Pahl. Yas. XXIX, 1, 9. CHAPTER LXIX, 28—40. 391 righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’ 35. On account of the many statements of the spirits, even as to thought, word, azd deed, it is requisite to say that they shall always render an account until even some obtainment of a smiter and developer, privileged oy unprivileged. 36. Some arise of whom it is requisite to ask this question (frashnd)? while he who is righteous azd he who is wicked are two witnesses, ad they make the righteous one manifest by his evidence, ov they molest him who is righteous by smiting. 37. Some arise when it is requisite to speak this reply * during the smiting of the maintainer of strife and of the kinsman. 38. Azd some arise while that individual* is loved, though a righteous oe and a developer arise, and it is requisite to produce a provider of benefit on account of the many, both wicked and righteous, so long as a wicked one of the smiting which is maintaining strife is privileged. 39. Because, regarding the production of resolution, z¢ is proclaimed that z¢ zs so that they shall fully understand that Adhaymazd discriminates truly, and Aharman does not discriminate truly. 40. And that z¢ zs so that they shall fully understand that the punishment of the wicked is for teaching ¢hem that they w2é/ attain to the existence of darkness, that even Zo him who belongs to the ever-stationary they may give his reward, that they are for smiting the wicked one, that they are very powerful to give, that 2 See Pahl. Yas. XXIX, 6b. * That in § 32. ® That in § 34. ‘ The irresolute ruler. 392 DINKARD, BOOK IX. they should kill the apostate, that one has to be converted from vileness to goodness, that he who would be wicked is made to believe by the tongue, that for the sake of proper nurture of the creatures next-of-kin marriage is provided, that the demons are despised, that thus he who is evil-ruling is wicked, and that they are approaching the place where Atharmazd shall provide for the account of sin and good works. 41. They shall become more diligent in the per-_ formance of duty and good works, and abstain more from sin, always until ome attains even to some acquirement for those in life and those ip a lifeless state’, 42. And they shall not inflict their punishment completely in the embodied state, and the fiend does not pity the worldly exzstence; every individual is counted up, and every one is fully completed for the affairs of Athayvmazd, éu¢ the fiend is not smitten, and they shall not fully inflict the punishment.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XLIII, 1. It is here written Shatréver. Cc2 388 DiINKARD, BOOK IX. O Zaratist! and who assists the furtherance of this world of mine in righteousness.’ 21. As to those of that other one} Atharmazd spoke thus: ‘As regards that which is great evidence, when wicked they consider z¢ as unattested for him who is wicked himself; azd the thoughts? of him, whose deeds are those of that other one, are due to Akémané*. 22. Owing also to this, when both Khavdad and Amfrdad* are given to thee, z¢ zs in that way—when thou art of the propitious spirit and the best thought—that what thou understandest thou shouldst be accomplishing, and what thou dost not understand thou askest again.’ 23. Of him whose wisdom exists (aft6)—of Adhavmazad—he whose wisdom arises (yehevinéa)— Zarathst—enquired concerning him who is unreal (an-aitd) azd who does not subsist (yehevdnéda) hereafter, who has thus never become a material existence for those om the side of virtue, and does not subsist for them henceforth. 24. As to that reverse description (padtrak6nisAnisnih) Adhaymazd spoke thus: ‘Among men of every kind say unto the righteous who are smiting the wicked, ¢4at we improve the measure of any milk they propitiate, even by the holy-water which is the sustenance (barisnd) of milk, 2” order to cause much happiness of life.’ 25. As to that utterance Afhavmazd spoke thus: ‘Happy is he from whom there is no complaint, and a life which is like this the text Gerezéi... 1 The followers of Aharman. ® Assuming that m4nisn6, ‘ dwelling,’ stands for minisnd. * See Bk. VIII, Chap. IX, 3 n. * See Chap. XIX, 1. CHAPTER LXIX, 21-27. , 389 4khs6...1 implores. 26. To thee, O Zaratdst! my protection is given z# the reply of the Kem-n4? which, before the companionship of Kat-Vistasp*— that righteous friend of mine*—was a published thing of those which are used, and of those such as it is requisite to use. 27. The talk of a man which is immoderate is false, everything immoderate is so for this reason, everything is not that which the good man possesses, because, when privileged, the wicked oze is he who is righteous, and he who is privileged becomes unprivileged; he who is righteous is thus he who is wicked, and becomes him who is privileged and unprivileged, so that he is fully incriminated, and they shall carry off his possessions.’ * Yas. XLVI, 2 c-e; its Pahlavi version (Pahl. Yas. XLV, 2 c-e) may be translated as follows :—‘I complain to thee, behold it and this one, O Aharmazd! (that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text.
2(that is, seek a remedy for me) ; haf pleasure is my desire, which a friend gives to his friend; through the instruction of Vohfiman (when I am instructed in virtue) is the coveted ¢Aing of righteousness (thou shouldst give me).’ The words in parentheses have no equivalents in the Avesta text. * Yas. XLVI, 7; its Pahlavi version (Pahl. Yas. XLV, 7 a-e) may be translated as follows:—‘ Who is given to me (and mine, my disciples) as protector by thee, O AQharmasd! when that wicked (Aharman) retains malice for me in possession (that is, maintains malice with me? Who shall provide me protection), other than thy fire and Vohfiman? (Because I know that they would provide me protection for your sake) when I nourish righteousness through deeds /or them, O AQharmasd! (that is, should I perform duty and good works, who shall provide me protection ?) Thou shouldst proclaim to me that high-priest of the religion; (this thou shouldst state thus: “ Maintain the religion as highpriest”’).’ * See Pahl Yas. XLV, 13 e, and Bk. VIII, Chaps. XI, 1, XIII, 15. * Compare Ibid. 14a which is given in Pt4, Mf4, as follows :— Zaratistd mQn lak aharibd déstd. 390 DINKARD, BOOK IX. 28. Regarding the benefiters the reply spoken is thus: ‘They are owing to the reward of the smiter and developer ; those are beneficial whose smiting and developing are those of the developer Adhaymazd, who understands smiting and development.’ 29. When through smiting by Athaymazd, on account of the wicked, a question (frashn6) about z¢ arose, the reply spoken, as to the smiting of the present world by means of him who is ruler, was: ‘The reward which the judgment that is perfect teaches is thus, that he who is the smiter and developer, Sésha4ns!, shall make the decision.’ 30. Zaratist spoke zm reply thus: ‘He gives a reward.’ 31. And that wise smiter, Séshans, spoke 2% reply thus: ‘ He shall inflict punishment.’ 32. Even he who is an ox of many cattle has openly and publicly wailed this complaint? on account of the righteous ome: ‘ How long zs z¢ till the tame when a developer arises, even he who is an irresolute ruler (ak4mak6 khddat)? How long is the time till he arises, until the wicked oe who is a smiter and privileged corrupter is he who zs unprivileged?’ 33. Because, for the sake of producing resolution (k4mak-dahth), he complains that, until the developer shall arise, even he who is irresolute is ruler, that is, until he who is the developer shall become privileged. 34. As to that complaint of his Athaymazd spoke thus : ‘ Not so as dy this complaint is the obtainment of spiritual lordship (ah dtkih), for this reason, when they do not consider the ruler as a ruler, and there 7s no giving of priestly authority (radéth) by any 1 See § ro. * Compare Pahl. Yas. XXIX, 1, 9. CHAPTER LXIX, 28—40. 391 righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’
3* Compare Pahl. Yas. XXIX, 1, 9. CHAPTER LXIX, 28—40. 391 righteousness whatever}, it is requisite, on account of the many righteous, to speak henceforth, until ¢he time when the developer arises, even of him who is an irresolute ruler.’ 35. On account of the many statements of the spirits, even as to thought, word, azd deed, it is requisite to say that they shall always render an account until even some obtainment of a smiter and developer, privileged oy unprivileged. 36. Some arise of whom it is requisite to ask this question (frashnd)? while he who is righteous azd he who is wicked are two witnesses, ad they make the righteous one manifest by his evidence, ov they molest him who is righteous by smiting. 37. Some arise when it is requisite to speak this reply * during the smiting of the maintainer of strife and of the kinsman. 38. Azd some arise while that individual* is loved, though a righteous oe and a developer arise, and it is requisite to produce a provider of benefit on account of the many, both wicked and righteous, so long as a wicked one of the smiting which is maintaining strife is privileged. 39. Because, regarding the production of resolution, z¢ is proclaimed that z¢ zs so that they shall fully understand that Adhaymazd discriminates truly, and Aharman does not discriminate truly. 40. And that z¢ zs so that they shall fully understand that the punishment of the wicked is for teaching ¢hem that they w2é/ attain to the existence of darkness, that even Zo him who belongs to the ever-stationary they may give his reward, that they are for smiting the wicked one, that they are very powerful to give, that 2 See Pahl. Yas. XXIX, 6b. * That in § 32. ® That in § 34. ‘ The irresolute ruler. 392 DINKARD, BOOK IX. they should kill the apostate, that one has to be converted from vileness to goodness, that he who would be wicked is made to believe by the tongue, that for the sake of proper nurture of the creatures next-of-kin marriage is provided, that the demons are despised, that thus he who is evil-ruling is wicked, and that they are approaching the place where Atharmazd shall provide for the account of sin and good works. 41. They shall become more diligent in the per-_ formance of duty and good works, and abstain more from sin, always until ome attains even to some acquirement for those in life and those ip a lifeless state’, 42. And they shall not inflict their punishment completely in the embodied state, and the fiend does not pity the worldly exzstence; every individual is counted up, and every one is fully completed for the affairs of Athayvmazd, éu¢ the fiend is not smitten, and they shall not fully inflict the punishment.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.